에큐메니칼 신(神) 이해와 선교

안승오(Ahn, Seung-oh) 한국선교신학회 2009 선교신학 Vol.22 No.-

Ecumenical Understanding of God and Its Impact on Mission Ahn, Seung-oh Youngnam Theological University and Seminary The terminology ‘theology’ is the combination of ‘logia’ (theory) and ‘deos’(god), meaning ‘the theory about God’. So basically the core of theology is the understanding of God. Since the view of God is important like this, it is not an exaggeration to say that the future of Christianity depends on what kind of understanding of God it has. This much important view of God is also crucial in missiology, since the understanding affects the direction of mission. For example, the purpose of mission would be different according to the understanding of God’s concern, whether it is the salvation of the souls or the shalom of the world. Or the content of mission would be changed according to the understanding about the channel of revelation, whether it is only Jesus Christ or there are other channels also. The purpose of this article is to analyze the understanding of God in ecumenical wing which is a major party of mission movement in these days. For this purpose, I studied the background of ecumenical understanding of God, major traits of ecumenical view of God, and their possible impacts on mission with a desire to shed light on desirable understanding of God for more holistic mission.

대구 지역 선교의 아버지 제임스 아담스의 생애와 선교

안승오(Seung Oh Ahn) 영남신학대학교 2008 신학과 목회 Vol.30 No.-

James E. Adams(1867-1929) was one of the people who contributed to the formation of Presbyterian Church in Daegu and Kyungbuk Province, and has been called as 'the great father of Daegu mission' due to his great achievement. He was sent to Daegu station as a missionary in 1897 and made a foundation for Daegu/ Kyungbuk mission. In November of 1897 he planted the first church in Daegu area, and he also carried out various missionary activities in Kyungbuk province. In his days there were three major mission stations of North American Presbyterian Mission Department of Korea such as Pyungyang, Seoul, and Daegu. And the most representative missionary of each area was Samuel Moffet(Pyungyang), H.G. Underwood(Seoul), and James E. Adams(Daegu). It means that James E. Adams was one of the major missionaries of North American Presbyterian Mission Department of Korea. What were his major achievements in mission to Korea? He carried out intensive evangelistic ministry at a market place, named Yakryungsi, making Sarangbang, the place for sharing gospel and providing tracts, in the market place. He also planted many churches such as Daegu Jeil Church and many other churches in Kyungbuk province. He also trained many lay leaders by offering bible study classes for them. He also carried out evangelism in Kyungbuk province through itinerary trips. He also founded Keysung Academy for educating future leaders. In this paper I tried to learn something from this great missionary by investigating his mission attitudes and strategies. His mission strategies can be summarized as follow. He went to the places where there are many people to raise the acceptability. He tried to plant an independent church in a short period. He also carried out his mission with an intimate corporation with lay leaders. Also he did various kinds of diakonia missions such as educational ministry and medical works. There are also many good aspects in his attitudes from which we can learn. He came to Chosen with intense enthusiasm for saving souls. The enthusiasm was so hot that he contributed all his energies and power for the work of evangelization. He also dedicated all his possessions and made ‘Adams' Mission Fund' to make the missionary works would be continued even after his retirement. He also dedicated his children for mission of Korea. This kind of dedication provides a great challenge and wisdom tothe Korean church whose membership is decreasing and whose mission is being criticized in many aspects.

선교의 목적으로서의 ‘정의’에 대한 연구

안승오(Seung-Oh Ahn) 영남신학대학교 2011 신학과 목회 Vol.35 No.-

The purpose of this study is to think of some matter we need to consider when we pursue justice in our mission. In these days our society is deeply interested in the issue of justice. We can find out a sign of the deep concern about justice when we see the book titled Justice written by Michael J. Sandel, a professor of Harvard University, is so popular in our society. This issue of justice is also crucial in Christianity. In particular, World Council of Churches has had a deep concern about this theme. So one major goal of mission in ecumenical wing is justice, not saving souls as in the traditional view of the goal of mission. This paper tried to find out why the ecumenical mission came to consider ‘justice' as a major goal of mission instead of ‘saving souls’ a traditional one. They were Marxism and liberation theology, a new understanding of God, and a new view of salvation. Basically, mission is an activity of transferring salvation to the world. In the past, the meaning of salvation was considered largely in the dimension of souls and heaven. But in the ecumenical view, salvation is understood largely in the dimension of this world and achieving justified society. With this change, WCC came to consider justice as a major goal of mission. Then this paper investigated the major areas of justice in ecumenical theology. The concern of justice appeared largely in the area of economy, human right, and international relationship. Finally, this study suggested some matters that should be carefully considered when we pursue justice in our mission. They were following: First, since the issue of justice is such a big issue that even UN or a nation cannot achieve it easily, this issue can be beyond the capacity of the church, so the church always consider this matter checking whether the church is consuming its energy too much on justice instead of saving souls. Secondly, it is necessary to consider a possibility of declination when the church, which is already in the stage of declination, consumes its energy to too much varied works. Thirdly, we need to think whether a country full of justice is truly the kingdom of God or not if there is no concern about God and the church. Above are the matters we need to deeply consider when we pursue justice in our mission.

상황화 개념의 기원과 전망

안승오(Seung Oh Ahn) 장로회신학대학교 세계선교연구원 2004 선교와 신학 Vol.14 No.-

지역교회와의 협력을 통한 의료 선교 활성화 방향

안승오(Seung-Oh Ahn) 영남신학대학교 2013 신학과 목회 Vol.40 No.-

The purpose of this paper is to look for a way of activating medical mission through cooperation with local churches. Sick people tend to open their heart toward the gospel due to their strong desire for healing. Because of this reason a medical mission has been one of the most effective mission strategies throughout mission history. I thus want to look for a strategy of effective medical mission with the support of local churches. For this purpose, first of all, this paper looked for why the medical mission is so crucial and effective, and proved that medical mission is still one of the most effective mission strategies even in these days. Then this paper looked for why medical mission needs to cooperate with local churches. One major purpose of medical mission is to save souls through medical actions. Yet this saved person needs to be led to a local church. Otherwise, this saved person becomes like a baby thrown on a road. So the final goal of medical mission is to lead people so that they can settle into a local church safely. In this sense, it is not an exaggeration that the church is not only a major agent of mission but also a final goal of medical mission. Then I looked for a more detailed ways of medical mission with the cooperation with local churches. Here I came to find out the importance of strengthening the identity of Christian hospital, a chaplin’s strong will, dedication, and leadership of carrying out medical mission. I also found out the importance of pure motivation of a local church joining the medical mission, not just for its growth but for saving souls. I pray that the medical mission, one of the most effective mission strategies, would be more activated, and this becomes a key element of overcoming the crisis of the Korean church and bringing healthy church growth again. I hope this paper is a small ignition of this change.

선교신학 : 에큐메니칼 선교의 "선교 내용" 이해

안승오 ( Seung Oh Ahn ) 서울신학대학교 기독교신학연구소 2013 神學과 宣敎 Vol.43 No.-

가장 일반적인 의미에서 선교란 “종교를 널리 폄”의 의미를 지니고 있다. 선교란 한 종교가 진리의 전파를 통해 그 종교를 확장해 가는 활동이라 할 수 있다. 이러한 선교를 수행함에 있어서 기독교는 전통적으로 전달해야 할 내용을 비교적 간결하게 표현할 수 있었으며, 구원의 도리인 복음이 그 내용이라는 데 큰 이의가 없었다. 에큐메니칼 운동의 효시라 할 수 있는 1910년 에딘버러 대회는 “이 세대 안의 세계의 복음화”를 목표로 삼았고, 다만 그 효율성을 높이기 위해 ‘협력’이라는 주제에 깊은 관심을 가졌었다. 즉 에큐메니칼 신학 역시 그 출발 지점에서는 선교의 내용에 대해서는 이의가 없었고, 다만 선교의 방법 즉 협력에 대해서 관심을 가졌다고 할 수 있다. 그러나 2차 세계 대전 후부터 에큐메니칼 선교는 선교의 내용에 대해서도 점차 다른 관점을 갖기 시작했다. 1968년에 모인 웁살라 총회는 선교의 목표를 ‘복음화’에서 ‘인간화’로 바꾸면서 선교에서 전해져야 하는 내용은 ‘그리스도를 통한 구원의 복음’ 이기 보다는 ‘인간다운 삶’이었고, 1973년의 방콕 CWME 대회에서 ‘오늘의 구원’을 외침으로 말미암아 단순히 영혼이 거듭나는 구원이기보다는 삶의 전 영역이 해방되는 통전적 의미의 구원을 말하게 되었다. 즉, 선교의 내용이 영혼 구원의 협소한 개념에서 영과 육, 개인과 사회, 인간과 모든 피조물을 포함하는 아주 폭 넓은 의미의 구원 개념을 지니게 되었다. 선교 내용과 연관된 이와 같은 변화된 이해는 선교에 있어서 혁명적인 변화를 가져오게 되었다. 선교는 단순한 복음 전도 위주의 활동에서 인간의 모든 부분, 사회 구조, 그리고 전 피조세계를 변화시키는 활동으로 이해되게 되었다. 이러한 상황에서 본 연구는 에큐메니칼 선교에 있어서 선교의 내용을 살펴보았다. 먼저는 에큐메니칼 선교의 내용이 전통적인 선교의 내용과 달라진 배경을 살펴보았는데, 여기에는 세계에 대한 폭 넓어진 관심, 인간에 대한 새로운 이해, 그리고 창조신학적 이해 등이 있음을 찾아볼 수 있었다. 이러한 배경 하에 조성된 에큐메니칼 선교의 내용은 전통적인 선교에서 전달된 내용과 비교하여 통전적 구원 이해의 경향, 만유의 화해와 일치, 생명 살림을 강조하는 경향이 나타남을 살펴보았다. 이러한 이해는 협소한 전통적 구원의 개념을 통전적으로 이해하게 하고, 구원을 인간에게만 적용하던 이해에서 인간 뿐 아니라 모든 피조물에게 적용하게 하고, 생명의 의미를 영적인 측면 뿐 아니라 육적인 차원과 관계적인 차원까지 확장한다는 점에서 많은 기여를 한 면이 있다. 하지만 이러한 강점은 동시에 그림자를 또한 지니고 있는데, 구원 개념의 확장은 전통적으로 선교에서 가장 중요하게 전달되어야 하는 내용인 회개를 약화시킬 가능성이 있고, 만유의 화해는 선교에서 가장 핵심 사항 중 하나인 전도의 필요를 약화시킬 가능성이 있으며, 넓어진 생명 개념은 구령 열정을 약화시킬 가능성이 있음을 살펴보았다. 에큐메니칼 선교는 그 내용을 전달함에 있어서 이러한 점을 잘 보완해 갈 때 바람직한 방향의 선교 내용을 갖게 될 것으로 보인다. In a general sense, mission means "widening a religion broadly." In other words, mission is an activity of widening a religion through propagation of truth. In carrying out this mission, in the past, Christianity was able to express the content that should be transmitted in a concise way. It was no other than the Gospel, the way of salvation. The Edinburgh Assembly, a first meeting of ecumenical movement, also made a purpose of its goal as ‘evangelization of the world in this generation.’ It means that the assembly also considered the contents of mission as ‘the gospel,’ though it had a deep interest in the way of cooperation in transmitting the gospel to the world. However, after the second world war the ecumenical mission started to have a different view of its contents. The purpose of this paper is to investigate the differences and to evaluate the strengths and weaknesses of the ecumenical view. In carrying out this paper, the first thing that I was interested was the major background of this difference. What were the major reasons of this difference? I found out the motivation as the widened interest in the world due to Missio Dei, a new and broad understanding about human, and an understanding of creational theology. Based on these backgrounds the contents of ecumenical mission show traits of the concept of wholistic salvation, reconciliation and unity of the whole universe, and emphasizing wholistic life. This kind of understanding has various strengths. It helps us to view the meaning of salvation in a more comprehensive way. It also makes us to apply the meaning of salvation not just to humanity but also to whole creation. In addition to these, it widens the meaning of life from just a spiritual dimension to a broader dimension which includes physical and universal aspects. However, these kinds of strengths contain various weaknesses as well. The widened view of salvation can weaken the necessity of repentance which is a core of content of mission. Also the reconciliation of the whole universe can weaken the necessity of evangelism which is a core duty of mission. Lastly, the widened understanding of life has a possibility of weakening the enthusiasm of saving souls. It seems ecumenical mission needs to compensate these weaknesses to make it more appropriate and powerful in carrying out its mission.

사회 참여를 강조하는 복음주의 문서 분석과 숙고할 과제들 - 철저한 제자도 문서와 휘튼 선언문을 중심으로-

안승오(Seung-Oh, Ahn) 영남신학대학교 2023 신학과 목회 Vol.60 No.-

Within the Lausanne Movement, there was also an ecumenical position, that is, a position that emphasized the social responsibility of the church. The people of this position insisted that evangelization and social participation should be equally emphasized. A representative documents that well expressed these voices is the Radical Discipleship Group’ in 1974.’s “Declaration on Thorough Discipleship” and the 1983 World Evangelical Fellowship’s “Change: A Church that Responds to Human Needs” declaration. These two declarations contributed to a certain extent in that they made the Lausanne Movement feel more responsible and take action on social responsibility issues that had been somewhat neglected. However, it has as many limitations as its contributions. These are that it does not correspond to the mission of Christ, who is the master and model of mission, and that it has a broad concept of mission which can ultimately lead to the weakening of evangelization and the church. When a problem is complex and confusing, going back to the basics can always help find the right answer. Since the essence of Christianity is Christ, our mission will always require us to consider what He has commanded.

로잔신학의 흐름에 있어서 우선순위 문제

안승오(Seung-Oh Ahn) 한국선교신학회 2015 선교신학 Vol.40 No.-

1974년에 스위스 로잔에서 열린 로잔대회는 에큐메니컬 진영이 선교의 목표를 복음화에서 인간화로 잡고 구원의 개념도 전통적인 의미의 영혼구원에서 통합적인 구원으로 바꾸는 것에 대한 우려 가운데 탄생된 대회였다. 그런데 세월이 흐르면서 로잔진영은 우선순위에 대하여 다소 변화된 견해를 보이다가 1차 로잔대회 이후 약 36년 정도의 세월이 흐른 뒤인 2010년 남아공 케이프타운에서 열린 로잔 3차대회에 이르러 복음화의 우선순위에 대한 언급이 사라지게 되었다. 대신 ‘총체적 선교’(integral mission)라는 용어가 자주 등장하고 있다. 어느 한 곳에 우선순위를 두기 보다는 총체적인 선교가 올바른 선교의 방향이라는 견해를 표명한 것이다. 본 연구는 로잔의 대표적인 세 개의 대회들의 흐름을 살펴보면서 우선순위 문제가 각 대회에서 어떻게 이해되고 변화되었는지를 살펴보면서 로잔신학에 있어서 우선순위에 대한 이해를 파악하고자 한다. 아울러 선교에 있어서 우선순위를 고려할 때 어떤 유익이 있는지를 생각하면서 로잔신학에 있어서의 우선순위 문제를 고민해 보았다. 물론 총체적 선교는 분명 이론적 강점이 있고 설득력도 있다. 하지만 여전히 우선순위 문제를 고민하지 않을 수 없는 이유가 있다. 모든 운동은 선택과 집중을 해야 효율적으로 사명을 감당할 수 있는데, 총체적 선교는 선택과 집중 대신 모든 것을 다 똑같이 중요한 것으로 보면서 접근하기에 효율성이 떨어지는 면이 있다. 즉 로잔신학 이 통합적인 접근을 하면서도 여전히 우선순위를 고려할 때 선교에 있어서 집중력이 높아지고, 전도의 동력이 향상되고, 선교의 개념이 명확하게 됨으로 말미암아 선교가 효율적으로 수행될 수 있는 유익들이 있는 것이다. 물론 여전히 총체적 선교가 확실한 대안이라는 패러다임을 가진 경우 이런 논의 자체가 구시대적인 이분법이고, 교회확장주의적 사고이고, 제국주의적 사고로 보일 수 있다. 하지만 적어도 기독교가 존재할 때에 세계를 섬기는 것이 가능해진다는 것을 생각하면 여전히 기독교의 건강한 성장을 위해 효율적인 선교의 필요성은 고려되어야 한다. 이 점에서 로잔의 선교 방향이 이런 점을 심각하게 고민하여 통전성을 추구하면서도 여전히 우선성을 지님으로써 미래에도 여전히 세계선교에 기여하는 운동이 되기를 기대해본다. This paper investigated the issue of primacy appeared in the three major Lausanne Assemblies and analysed the major character of their change. At the first meeting of Lausanne in 1974, the issue of world evangelization was the first concern though there was a controversy on the relationship between evangelization and social responsibility. But as time went on the theology of Lausanne has been gradually transformed from the theology of primacy to integral. The method and goal of mission is also showing the tendency of holism. Now the main stream of Lausanne theology is to carry out mission in a integral way refusing primacy. Of course this kind of approach has various strengths and contributions. We, however, still cannot but think of the issue of primacy in mission. All movements and institutions can carry out their work successfully when they choose and concentrate on their clear goal. But in the case of integral mission, since it carries out its mission neglecting selection and concentration, there is a high possibility that the efficiency is low. Besides this, the integral mission has some weaknesses such as the possibility of weakening the power of evangelism, of bearing impossibility of coexistence, of making confused concept. Of course to the person who has the paradigm of integral mission, this kind of view itself seems an old dichotomy, church growth centered view, or an imperialistic view. However, one thing very clear is all missional activities are possible at least when the church exists. When the church disappears as in Europe, it is hard to expect active missional activities. As I already mentioned the integral missional approach has a high possibility of weakening the church. This is why I hope Lausanne would seriously worry about this matter, and based on this work Lausanne would be used for the world evangelization even in the future.

에큐메니칼 성령 이해

안승오(Seung Oh Ahn) 영남신학대학교 2008 신학과 목회 Vol.29 No.-

Throughout the church history the understanding of the Holy Spirit has appeared in various forms. In the case of the Reformers they emphasized the Spirit's works of regeneration, santification, and producing spiritual fruits. The Pentecostals drew the church's attention to the Spirit as they emphasized the Spirit's second ministry such as the Spirit's baptism and the supernatural gifts. While these two traditional understandings of the Spirit are concerned largely about the individual Christian life, the view of the ecumenical wing is deeply interested in the dimension of the world and universe. In other words, the ecumenical wing views the Spirit as the one who accomplishes shalom in the world. This kind of understanding has a lot of strengths which overcome the limitedness of the traditional view of the Spirit. However, it also has some weaknesses which can weaken the powerful dynamics of mission and evangelism. So in this thesis I tried to analyze the understanding of the ecumenical view of the Spirit so that the view can become more proper and effective for dynamic mission. For this purpose, this thesis firstly searched the characters of ecumenical theology which became the background of ecumenical view of the Spirit. Then it analyzed the major traits of the ecumenical understanding of the Spirit, comparing with the evangelical view of the Spirit. Based on the above works, I tried to evaluate the strengths and weaknesses of the ecumenical view. According to the evaluation, the ecumenical view is strong in overcoming and expanding the narrowness of the traditional view, and in challenging the church to participate the ministry of accomplishing shalom in the world. However, it has a lot of weaknesses as well. They are the possibility of weakening the concern about the Spirit, potential of causing the church become weak, feasibility of bringing confusion to the understanding salvation, and the possibility of extinguishing the enthusiasm of world evangelization. Ecumenical view of the Spirit is very reasonable and persuasive in terms of theory. However, when it is applied to the general lay people whose major concern is their own matters, it can end up just as a theory which cannot touch the heart of them. In other words, though the ecumenical view might be very popular as the theme of ecumenical conferences and attractive to the ecumenical leaders, it can be too far and difficult for the lay people to be motivated toward the the work of accomplishing shalom in the world. Therefore, I want to suggest that the ecumenical views needs to have a more balanced and holistic view such as the concern about the church as well as the world, the transformation of individuals as well as the reformation of the world, not just the matter of universal shalom but also the individual matters.

세계 교회 협의회에 나타난 구원이해 : 방콕 CWME 대회(1973)의 구원 개념을 중심으로

안승오(Seung Oh Ahn) 영남신학대학교 2007 신학과 목회 Vol.27 No.-

One of the most crucial issues in Christianity is the issue of salvation. Since mission is to deliver and show salvation to the world, the definition of salvation is so important for the direction of mission. Then what is the meaning of salvation? It was not difficult to define it up to 1950s. However, with the emergence of 'Missio Dei' concept in the 1950s, WCC came to have wider concept of salvation gradually. Then in 1973 Bangkok CWME (Commission on World Mission and Evangelism) Assembly was held at Bangkok, and it defined salvation which was different from traditional concept, and it became a major understanding of salvation of WCC. So I tried to analyze the concept of Bangkok and to find out the strengths and weaknesses of it to suggest a more desirable view of salvation. For this purpose, first I studied the concepts such as 'Missio Dei,' 'Liberation Theology,' and "Humanization' to know how these concepts influenced on the Bangkok concept of salvation. Then I surveyed the major contents and particular characteristics of the Bangkok concept of salvation. Then I analyzed the strengths and weaknesses of it. Bangkok concept of salvation is evaluated that it contributed to have a wider concept of salvation, and challenged the church to be more responsible toward the world. However, it also shows some weaknesses. First of all, since it has a wider spectrum of contents without priority, it can weaken the enthusiasm for evangelism. Also since it includes all elements in salvation, it can lose the clear focus of salvation. Furthermore, since it is excessively focused on present dimension of salvation, it can weaken the future dimension of salvation. In this sense, the desirable understanding of salvation is not enough just with a holistic view; it needs to have a priority also. In other words, we need to consider the dimension of salvation that recovers the relationship with God first, then the other dimensions of salvation together.